Tag Archives: food

Deep Sleep, the “After-glow” and Energy Dynamics – 2/2

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[Part – 1/2]

Consciousness, History and Memory

Here we reach the central philosophical issue.

From the Advaitic standpoint, Consciousness—Brahman—is memoryless and historyless.

The body-organism has a history. It carries the effects of everything that has happened to it. The mind has memory. A past event can appear now as a memory. But Consciousness itself has neither history nor memory.

A memory of yesterday is not yesterday appearing again. It is a present mental event about yesterday. Likewise, the waking thought, “I slept well last night,” is not Deep Sleep occurring again. It is a present cognition arising in the waking mind, based upon the present condition of the body-organism and the mind’s associations.  Continue reading →

Deep Sleep, the “After-glow” and Energy Dynamics – 1/2

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We all know the feeling. We wake up after a good night’s sleep and say, “I slept very well,” “I feel relaxed,” or “I feel refreshed.” The feeling is immediate and unmistakable. Yet there is something intriguing about it. What exactly are we experiencing when we say this? Are we remembering what happened during Deep Sleep? Or is something else happening?

This seemingly ordinary morning experience opens the door to a profound question: What does Consciousness actually know when we wake up from Deep Sleep?

Deep Sleep

Advaita Vedānta considers waking, dream and Deep Sleep to be the three familiar states of experience. Yet the waking mind has no direct access to what was actually present during Deep Sleep. “Deep Sleep” is a name given from the waking state to a condition that the waking mind did not experience as an object.

Sureśvara makes this epistemological point with remarkable precision in his Bṛhadāraṇyaka Vārttika:  Continue reading →

The reification of ignorance

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The reification of ignorance or the One-percent Brigade

There has recently been a brief spate of posts relevant to this topic on the Advaitin List. I rarely post there these days for fear of getting involved in long arguments with members committed to opposing views. But, after someone claimed that 99% of Advaitins accepted that ‘ignorance’ was a really existent entity, I posted to assert my membership of the ‘1% Brigade’, explaining that “I mainly wanted to reassure those readers who were dismayed to think that they were in the 1% and apparently did not understand Advaita!”

What I said was:
“(In volume 2 of ‘Confusions’), one of the aspects that I specifically address is the notion of avidyā as a really existent entity and I am afraid that I have to conclude, using reason and common sense, as well as the quotations, that what is meant by ‘ignorance’ is simply ‘lack of knowledge’. Essentially, it is a language problem. So, yes, there is certainly ignorance in the deep-sleep state, simply because the mind is resolved and incapable of having knowledge about anything. But there is no mūlāvidyā, I’m afraid. And I hope that many will be convinced if they read all of the arguments.”

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The Chrysalis (Part 3)

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Read Part 2

The sheath-related verses in the Panchadashi occur in Chapter 1:

  1. The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
  2. The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
  3. The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
  4. The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
  5. By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.

(These are from the translation by Swami Swahananda.) Continue reading →

The Chrysalis (Part 2)

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Read Part 1

The original metaphor seems to come from the Taittiriya Upanishad. (It is also outlined in the Sarva-Sara Upanishad and the Paingala Upanishad.)

 Here are some extracts from Swami Nikhilananda’s translation of the Taittiriya:

 II.1.3.  From the Atman was born AkAsha; from AkAsha, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; from food, man. He, that man, verily consists of the essence of food. This indeed is his head, this right arm is the right wing, this left arm is the left wing, this trunk is his body, this support below the navel is his tail.

 II.2.1. Verily, different from this, which consists of the essence of food, but within it, is another self, which consists of the vital breath. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. prANa, indeed, is its head; vyAna is its right wing; apAna is its left wing; AkAsha is its trunk; the earth is its tail, its support. Continue reading →

Vegetarianism – Q. 327

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Q: I need clarity on some questions.

 01. The understanding is everything is life/consciousness/totality, it is the totality that functions through animals including human beings ( so-called separate entity/Body Mind Organism) and life/god/consciousness’ true nature though indescribable in words has been described as Sata Chit Ananda in other words peace love etc. So my question is if that is true why animals attack and kill, when they too have Life? Though humans too do that but, Master has good explanation for that under Advaita teaching as to why humans possibly do wrong or kill. One answer some what suffices when it comes to humans in particular as to why they kill or do wrong, i.e. when this impersonal consciousness identifies with the body and mind suit, there is every chance that actions that will happen will be imbued by the understanding that I am a body and so are others and actions with ignorance can take place, but the question is what about in the case of animals, why they do kill/attack if they have Life or rather they are Life? Continue reading →